• Korean Journal of Legislative Studies
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• v.26 no.3
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• pp.125-159
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• 2020

Amid global pandemic of covid-19, Korean government's response has drawn wide attention among social scientists as well as medical studies. The role of Korean state and civil society has attracted particular attention among others. Yet, this paper criticizes extant studies on Korean case which focus on the extensive intervention of the strong state and subjective attitude of Korean citizens in coping with covid-19. The concept of the strong state lacks social scientific specification and subjective citizens do not match with Korean realities. This article argues that Korean state's capacity in collecting and mobilizing digital data may offer better understanding for the successful responses to the pandemic. First, Korean state is the ultimate coordinator in collecting, analyzing and applying big data about the expansion of covid-19 with its huge network of dataveillance. Also, such role has been largely based upon relevant legal framework and well prepared manuals and cooperation with civic actors and companies. In other words, Korean digital dataveillance had demonstrated its transparency and cooperative governance. Second, such dataveillance capacity has deep roots in the long-term development of Korean state's big data management. Korean state has evolved about thirty years while enhancing digital data network within governments, companies and private sectors. Third, the relationship between Korean state's dataveillance and civil society can be characterized as a state centered push model. This model demonstrates highly effective governmental responses to covid-19 crisis but fall short of building social consensus in balancing individual freedom, human rights and effective containment policies. It means communitarian solidarity among citizens has not been a major factor in Korea's successful response yet.

• Journal of the Korea Institute of Information and Communication Engineering
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• v.14 no.5
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• pp.1257-1269
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• 2010

The internet which is fast spread over all areas of our lives provides us with benefits of efficiency, productivity, and amusement; however, its features as an anonymous and non-face-to-face medium have raised a serious social issue of the collapse of internet ethics due to the abuse of it. Thereupon, the importance of internet ethics education has been highlighted to prevent side effects resulted from the internet and cultivate human-centered internet culture. In this paper, we suggests desirable methods for internet ethics education based on the investigation and analysis of the status of university freshmen's internet ethics. This research conducted a survey and analyzed its result after categorizing the status of internet ethics into the invasion of private information, invasion of intellectual property rights, harmful information, internet communication culture, cyber violence, internet addiction, and internet fraud. And based on the result of analyzing their internet ethics, this paper suggests desirable methods for internet ethics education. Next, internet ethics education was conducted by applying the proposed methods for internet ethics education, and its educational effect was evaluated. According to the result of verifying the educational effect measured statistically, it has proved that the suggested internet ethics education is effective to improve undergraduates' internet ethics.

• Journal of International Area Studies (JIAS)
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• v.14 no.3
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• pp.421-440
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• 2010

This paper examines middle powers' ODA policy in the post cold war era and discusses its implication for Korean aid strategy. Middle powers' ODA has been more successful than that of super powers in promoting donors' positive images and in stimulating recipient countries' development. Middle powers tend to pursue multilateral solutions to international problems often by taking a mediator role, and their ODA policies set them apart from the great players in international politics. Middle powers' ODA is primarily aimed at reducing poverty and protecting human rights in least developed countries where humanitarian aid needs the most rather than promoting donors' interests. Also, middle powers have provided bilateral untied aid in the sectors of food aid and emergency relief and steadily devoted about 0.7% of their gross national income to ODA. Meanwhile, Korea as an emerging middle power and a new donor has been implementing its own aid strategy under the name of the Korean development model since the post cold war period. The Korean ODA was not successful in building donors' positive images by simply following the short term strategies of US and Japan. Yet, its ODA policy has been quite effective in sustaining local development by creating specific niches in which the country can specialize in. In specific, Korea has focused on developing the sectors of information and communication technology and industry energy in recipients' countries by maximizing its comparative advantage.

• Journal of Christian Education in Korea
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• v.72
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• pp.341-366
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• 2022

In Korean society, church once witnessed the period of its being considered light and salt. After the liberation, Korean church bestowed Jesus Christ's love to underprivileged neighbors in the industrialization process and organized practical participation activities for human rights and democratization. Nonetheless, church was sunken into quantitative growth without having qualitative growth. As church was cited as the epicenter of the spreading COVID-19, the image of selfish church has started receiving attention and there has appeared a criticism for immoral church tendency, which brought low trust about church. These things are resulted from church's failure to undertake its role with responsibility, in society. Such as this, church has lost its identity as the model of the Kingdom of God. In such a situation, church needs to remind itself of the enlightenment of the Ecumenical Movement, in order to recover trust and perform its mission. The Ecumenical Movement means accomplishing unification of the universe through a renewed church. This movement is aimed to create the earth as 'where humans can stay' and to consider the sustainability of mankinds. This purpose of this study is to examine political activities conducted for responsible participation in the church world and to find the way for church roles in this world. This researcher will attempt to investigate educational methods to help Christians in this world take full responsibility given to them, through an educational discussion about Christianity made in this context. This educational attempt means, in other words, political affairs also.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.12
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• pp.551-560
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• 2016

The aim of this study was to verify the effect of the parameters in relation to college students' awareness of sexual assault and sexual violence experience. The subjects were 408 male and female college students attending four universities located in Jeju island. Sexual assault awareness measures, sexual violence experience scale, and the scale of sexual violence allowance scale were used in the questionnaires. First, correlation analysis showed a significant negative correlation between sexual violence awareness and sexual violence. Also, sexual violence awareness and sexual violence allowance scale showed a considerable negative correlation. This suggests that the higher the sexual assault awareness, the lower the sexual damage and sexual violence allowance scale. Second, after analyzing the division of the subject into research model and competition model to verify the mediation effect in relationship of the sexual violence awareness and sexual violence experience, it was clear that sexual awareness does not have a direct effect on the experience of sexual damage. It rather mediated the sexual violence allowance scale. Therefore, the research model, which is the full mediation model, was selected. In other words, sexual assault awareness appeared to fully mediate the relationship between sexual assault awareness and sexual assault experience. This means that sexual assault perception has an indirect influence through sexual assault allowance rather than a direct effect on the sexual assault experience. Thus, the more well established that sexual assault awareness is, the lower the sexual assault allowance scale. Finally, the lowered sexual assault allowance scale could reduce the sexual assault harm. To improve the sexual assault recognition, a systematic sexual violence prevention education should be conducted. Sexual assault prevention education would allow students in dating relationships to become mature in their human rights and maintain the proper emotional relationship and enable a reduction in the harm sexual assault as a result of giving them the consideration. Finally, this study had a limitation in selecting the subjects as the college students living in Jeju. Therefore, in order to compensate for this limitation, follow-up studies should be carried out on with a sample of generalized and various research subjects.

• Journal of Korean Society of Forest Science
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• v.67 no.1
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• pp.17-27
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• 1984

The Yangsan Forest Management Station (YFMS) of Korean German Forest Management Project (KGFMP), working with the 6 legal villages of Uljugun, Kyongnam, led the forest owners in the area to organize the Forest Management Cooperative (FMC) voluntairily for improvement of private forest management and fostered it as a model from May 1975 to Apr. 1984. YFMS sent out FMC a forest manager as a forestry expert carrying out the leading extension program at the equal position with forest owners and gave FMC financial, administrative and technical assitances. During the 6 years from 1977 to 1982, 4 FMC were founded and are being operated democratically. 228 forest owners have taken the membership of their own free will and the forestland of the members covers 2,567 ha equivalent to 57% of the total private forest in the area. During the period the total area of the planting and tending is 4,185 ha, this means that a member executed 3.1 ha of forest operations per year in average, showing the high willingness on forest operations. In addition the joint works have resulted in the joint properties equivalent to 27 million Won and it will be an important foundation for operation of FMC which is a forest owners's cooperative organization for improvement of private forest management in this area. The total expenditure spent for the fostering of FMC amounted to 497,587 thousand Won and 58% of them were charged from KGFMP funds, 27% from the forest owners and 15% from public funds. The expenditure for investment was 273,104 thousand Won and 59% of the sum were appropriated as subsidies at the national level. The forest owners charged 43% of that and this means that each member invested approximately 100 thousand Won to his forestland per year in average. For the extension program 169,503 thousand Won were spent and it can be explained that 5,885 Won were spent per ha a year. The organization of FMC operated autonomously in a democratic way and the horizontal and leading extension system, which aspects the human rights, were very much effective in fostering the cooperative organization of forest owners for improvement of private forest management.